Chinese
因此，什么事物是无常的，像什么比喻一样是恒常的？以什么方式是无常的？在相续中生起无常的利益或必要是什么？ 如果有什么事物是无常的，那么在器情二者中，这里主要显示情众生是无常的。 如果像什么比喻一样是无常的？身体是无常的，像悬崖边的枯树；气息是无常的，像山间的雾气；心是无常的，像天空的闪电；寿命是无常的，像草尖的露珠。 以什么方式是无常的？以死亡四合一的方式是无常的：必定会死，何时会死没有定数，对于死亡无论如何也无法逃脱，死亡是自己的本性。 必定会死的四种法：因为以前没有留下，所以必定会死；因为蕴是组合而成的；因为寿命不会停留在一刹那；因为一切所作都是无常的。 何时会死没有定数的四种法：因为寿命没有定数，所以何时会死没有定数；因为身体没有精华；因为死亡的因缘很多；因为显现无法忍受观察。 对于死亡无论如何也无法逃脱的四种法：用建造的住所无法逃脱死亡，用相关的亲戚，用积累的财富，用自己的身体。 死亡是自己的本性的四种法：在床铺的尽头躺下，被亲戚朋友的尽头围绕，吃喝的尽头吃喝，说话的尽头说话。 对于这些的四种系缚：因为必定会死，所以下定决心要修行佛法；因为何时会死没有定数，所以不要推迟佛法；因为无论做什么也无法逃脱死亡，所以不要让佛法被外缘所左右；死亡是自己的本性，要具备从开始、中间、结束三个方面离开。 最好是从见解上死去，具备不畏惧死亡的法；中等是从修行上死去，具备渴望死亡的法；最差是从行为上死去，具备临死时不后悔的法。 利益或必要有四种：培养信心，帮助精进，迅速平息贪嗔，容易领悟平等性之义。 愚笨者在相续中舍弃，有四种愚笨的经，本体是九重。 执著于我的愚笨三种，执著于我的愚笨三种，对于行为事业的愚笨两种，对于究竟意义的愚笨一种。 执著于我的愚笨三种是：自己的身体不
English
Therefore, what things are impermanent, and what analogy is used to describe permanence? In what way is it impermanent? What are the benefits or necessities of generating impermanence in the mindstream? If there is anything that is impermanent, then among the container and its contents, here it mainly shows that sentient beings, the contents, are impermanent. If it is impermanent like what analogy? The body is impermanent, like a withered tree on a cliff; breath is impermanent, like mist in the mountains; the mind is impermanent, like lightning in the sky; life is impermanent, like dew on the tip of a blade of grass. In what way is it impermanent? It is impermanent in the way of the four combined deaths: certain to die, no certainty when one will die, unable to escape death no matter what, death is one's own nature. The four dharmas of being certain to die: because one has not remained before, one is certain to die; because the aggregates are compounded; because life does not stay for a single moment; because all that is made is impermanent. The four dharmas of no certainty when one will die: because life has no certainty, there is no certainty when one will die; because the body has no essence; because there are many causes of death; because appearances cannot withstand examination. The four dharmas of being unable to escape death no matter what: one cannot escape death with a built dwelling, with related relatives, with accumulated wealth, with one's own body. The four dharmas of death being one's own nature: lying down at the end of the bedclothes, surrounded by the end of relatives and friends, eating and drinking at the end of eating and drinking, speaking at the end of speaking. For these, there are four bonds: because one is certain to die, one resolves to practice the Dharma; because there is no certainty when one will die, one does not postpone the Dharma; because one cannot escape death no matter what one does, one does not let the Dharma be controlled by external circumstances; death is one's own nature, one must have the three aspects of leaving from the beginning, middle, and end. The best is to die from the view, possessing the Dharma of not fearing death; the intermediate is to die from meditation, possessing the Dharma of longing for death; the worst is to die from action, possessing the Dharma of not regretting at the time of death. The benefits or necessities are four: cultivating faith, helping diligence, quickly pacifying attachment and aversion, and easily realizing the meaning of equality. For the fool who abandons in the mindstream, there are four sutras of the fool, the essence is ninefold. The three fools of grasping at self, the three fools of possessing as mine, the two fools of action and activity, and the one fool of ultimate meaning. The three fools of grasping at self are: one's own body not
Chinese
对于无常如幻的事物，给予过分的侍奉，那是极其愚蠢的。无法忍受这人身的微小痛苦，却期望忍受恶道的痛苦。巨大的痛苦不知何时到来，却执着于此生是永恒的，并加以守护。拥有执着的三个愚蠢之处是：对于无常如幻的敌人，给予过分的憎恨，那是极其愚蠢的。对于无常如幻的亲人，给予过分的悲伤。对于无常如幻的财富，给予过分的执着。 行为上的两个愚蠢之处是：不将有意义的十善用于正道，却沉迷于无意义的迷惑之事，那是极其愚蠢的。获得了这清净珍贵的人身之后，不迅速成就菩提的果实，自己给自己制造痛苦，那是极其愚蠢的。 对于究竟意义的巨大愚蠢是：不将真理凝聚于一点，却执着于言辞的边际，那是极其愚蠢的。 在相续中遮蔽困难的九个困难是：首先，获得大圆满窍诀的清净所依，珍贵的人身，那是极其困难的。因为业的成熟需要很长时间。即使获得了珍贵的人身，要与殊胜的上师相遇也是极其困难的。因为有许多阻碍的魔障。即使与殊胜的上师相遇，从殊胜上师处获得教导也是极其困难的。因为有许多沉重的宿债。即使从殊胜上师处获得教导，通过了解而放开也是极其困难的。因为吝啬的结在心中紧闭。即使通过了解而放开，为了殊胜上师而精进努力也是极其困难的。因为懒惰和放任的建议很深刻。即使为了殊胜上师而精进努力，理解殊胜上师的教言也是极其困难的。因为自己的相续中妄念的习气很强烈。即使理解了殊胜上师的教言，在理解的基础上生起力量也是极其困难的。因为众生的业力非常强大。即使在理解的基础上生起力量，在那基础上保持稳定也是极其困难的。因为觉性的心容易动摇。因此，获得无上菩提的果实极其困难。因为有八个困难的险隘。 八个困难的险隘是：获得人身是困难的险隘等等。 相续
English
To give excessive service to impermanent illusions is extremely foolish. Unable to bear the small sufferings of this human body, one hopes to endure the sufferings of the lower realms. Without knowing when great suffering will come, one clings to this life as permanent and guards it. The three foolishnesses of clinging are: To give excessive hatred to impermanent illusory enemies is extremely foolish. To give excessive grief to impermanent illusory relatives. To give excessive attachment to impermanent illusory wealth. The two foolishnesses of action are: Not using the meaningful ten virtues for the right path, but indulging in meaningless deluded actions is extremely foolish. Having obtained this pure and precious human body, not quickly achieving the fruit of enlightenment, but creating suffering for oneself is extremely foolish. The great foolishness regarding the ultimate meaning is: Not condensing the truth into one point, but clinging to the edge of words is extremely foolish. The nine difficulties that obscure the continuum are: First, obtaining the pure basis for the Great Perfection instructions, the precious human body, is extremely difficult. Because the maturation of karma takes a long time. Even if one obtains a precious human body, meeting a sublime lama is extremely difficult. Because there are many obstructing obstacles. Even if one meets a sublime lama, receiving teachings from the sublime lama is extremely difficult. Because there are many heavy karmic debts. Even if one receives teachings from the sublime lama, letting go through understanding is extremely difficult. Because the knot of stinginess is tightly closed in the heart. Even if one lets go through understanding, striving and persevering for the sublime lama is extremely difficult. Because the advice of laziness and indifference is profound. Even if one strives and perseveres for the sublime lama, understanding the sublime lama's instructions is extremely difficult. Because the habitual tendencies of conceptual thought are strong in one's own continuum. Even if one understands the sublime lama's instructions, generating power on the basis of understanding is extremely difficult. Because the karma of sentient beings is very strong. Even if one generates power on the basis of understanding, remaining stable on that basis is extremely difficult. Because the mind of awareness is easily agitated. Therefore, obtaining the fruit of unsurpassed enlightenment is extremely difficult. Because there are eight difficult straits. The eight difficult straits are: Obtaining a human body is a difficult strait, and so on. The continuum
Chinese
现在开始讲述如何获得。首先，获得珍贵的人身非常困难，如果以前已经获得，就要亲近上师。如果没有获得，就要努力去获得。 总共有两个方面：一是说明珍贵人身的特征，二是获得珍贵人身的方法。 第一方面有七点：种姓优良且出身清白，相貌端庄且令人赏心悦目，威严盛大且具足庄严，很少生病，寿命长久，财富资具圆满，智慧完全通达。 获得珍贵人身的方法有二十一种。对于这七个方面中的每一个方面，都要做到：避免违缘，依靠顺缘，行持相应的行为。 对于种姓优良，要避免产生烦恼我慢的违缘，修习寂静的顺缘，在相应的行为上，要努力行持一切善行。 对于相貌端庄，要避免产生烦恼嗔恨的违缘，修习忍辱的顺缘，经常供养鲜花。 对于威严盛大，要避免产生烦恼嫉妒的违缘，修习宽广的顺缘，对上师要生起极大的恭敬心。 对于很少生病，要避免殴打等行为，照顾病人，经常布施医药。 对于寿命长久，要避免杀生，救护生命，经常制作擦擦。 对于财富资具，要避免对自己的东西吝啬，对别人的东西不予而取，通过具足六种无的方式积累资粮，经常用口和手布施。六种无是：不执著于对境，不以分别念清除，对信心不改变，不执著于事物，不自以为是，不分差别。 对于智慧完全通达，不要障碍他人修习闻思修三种智慧，自己也要修习闻思修三种智慧，经常供养灯。 与殊胜的上师相见非常困难，如果以前已经见过，就要从侍奉上师开始。如果没有见过，就不要让障碍得逞，要多次努力去拜见。侍奉上师非常困难，如果以前已经侍奉过，就要用智慧来放舍。如果没有侍奉过，就不要让业债得逞，要供养令上师欢喜之物来侍奉。用智慧来放舍非常困难，如果以前已经放舍过，就要为了不执着而精进。如果没有放舍过，就不要让悭吝得逞，要毫不执着地放舍。精进努力非常困难，如果以前已经精进努力过，就要理解。如果以前没有精进努力过，就不要让懈怠得逞，要跟随精进努力的人去精进努力。
English
Now, to explain how to obtain it. First, it is difficult to obtain a precious human body. If you have already obtained it, you should attend to a lama. If you have not obtained it, you should strive to obtain it. There are two aspects to this: first, the characteristics that define a precious human body, and second, the methods for obtaining it. The first aspect has seven points: good lineage and pure origin, good form and pleasing appearance, great majesty and endowed with splendor, few illnesses, long life, abundant wealth and resources, and complete wisdom. There are twenty-one methods for obtaining it. For each of these seven aspects, one must: avoid obstacles, rely on favorable conditions, and engage in appropriate conduct. For good lineage, avoid the obstacles of afflictive emotions and pride, cultivate the favorable condition of peace, and in appropriate conduct, strive in all virtuous actions. For good form, avoid the obstacles of afflictive emotions and anger, cultivate the favorable condition of patience, and always offer flower offerings. For great majesty, avoid the obstacles of afflictive emotions and jealousy, cultivate the favorable condition of expansiveness, and have great devotion to the lama. For few illnesses, avoid striking and beating, care for the sick, and always give the gift of medicine. For long life, avoid killing, protect life, and always make tsa-tsas. For wealth and resources, avoid being stingy with your own possessions and taking what is not given from others, accumulate merit through the sixfold absence, and always give with your mouth and hands. The six absences are: not fixating on objects, not eliminating with thoughts, not changing faith, not clinging to things, not being arrogant, and not differentiating at the end. For complete wisdom, do not hinder others from studying the three wisdoms of listening, thinking, and meditating. Study the three wisdoms yourself, and always offer butter lamps. It is very difficult to meet a holy lama. If you have met one before, you should serve him. If you have not met one, do not let obstacles prevail, and make efforts to meet him. It is difficult to serve a lama. If you have served one before, you should let go with wisdom. If you have not served one, do not let karmic debts prevail, and offer pleasing things to serve him. It is difficult to let go with wisdom. If you have let go before, you should strive for non-attachment. If you have not let go, do not let miserliness prevail, and let go without clinging. It is difficult to be diligent and persevering. If you have been diligent and persevering before, you should understand. If you have not been diligent and persevering before, do not let laziness prevail, and follow those who are diligent and persevering.